Catechism Links[1]
CCC 1933, 2303: Love of neighbor incompatible with hatred of enemies
CCC 2262-2267: Prohibition to harm others apart from self-defense
CCC 2842-2845: Prayer and pardon of enemies
CCC 2012-2016: The heavenly Father’s perfection calls all to holiness
CCC 1265: We become temples of the Holy Spirit in baptism
CCC 2684: Saints are temples of the Holy Spirit
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| “Transportation of the Ark of the Covenant Containing the Tablets of the Law” by Luigi Ademollo, 1816 |
Commentary:
Reading 1: Leviticus 19:1-2, 17-18
Commentary on Lv 19:1-2, 17-18
This passage describes the rules of conduct from Leviticus, the third book of the Torah or Pentateuch. The book was so named because its contents are almost entirely legislative in nature, probably written by and for the priestly tribe of Levi. The instruction is part of what is known as the “Code of Legal Holiness.” Echoed here are statutes that incorporate and expand the “Ten Commandments,” the Decalogue.
These verses establish the rules for relationships with others. They begin with a phrase that is repeated many times in Leviticus: “Be holy, for I, the Lord, your God am holy.”
Perhaps most significant in this passage is v. 18b: “You shall love your neighbor as yourself.” Christ uses this section of the law in tandem with the first commandment in the Decalogue as the “Great Commandment.” While Mosaic Law defines it as applying only to interactions with one’s countrymen, Jesus defines it to include all peoples, even our enemies.
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Responsorial Psalm: Psalm 103:1-2, 3-4, 8, 10, 12-13
R. (8a) The Lord is kind and merciful.
Commentary on Ps 103:1-2, 3-4, 8, 10, 12-13
Psalm 103 is a hymn of praise (and thanksgiving). It is a simple and beautiful reaction to God’s goodness. Remembering God’s promise of mercy for the innocent, these strophes praise God for his compassion and give thanks for his salvation.
CCC: Ps 103 304
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Reading 2: 1 Corinthians 3:16-23
Commentary on 1 Cor 3:16-23
The Apostle begins this selection establishing that the Christian, because of the Holy Spirit given in Baptism, is now a “temple of God.” Anyone who destroys that temple will reap the punishment of God’s justice. He continues his treatise on Christian wisdom telling the church at Corinth that if they wish true wisdom they must reject human wisdom (“If any one among you considers himself wise in this age, let him become a fool so as to become wise.”) and be guided by the Spirit of Truth. He does this by quoting first Job 5:12 and then Psalm 94:11.
The passage is concluded with the evangelist assigning Christian value to all things in the life and the Church: the leaders (Paul or Apollos or Cephas), past and future experience, and most importantly, the fact that Christ owns all Christians and they are linked to God through him.
“Paul assigns all the persons involved in the theological universe a position on a scale: God, Christ, church members, church leaders. Read from top to bottom, the scale expresses ownership; read from bottom to top, the obligation to serve. This picture should be complemented by similar statements such as those in 1 Corinthians 8:6 and 1 Corinthians 15:20-28.”[5]
CCC: 1 Cor 3:16-17 797
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Gospel: Matthew 5:38-48
Commentary on Mt 5:38-48
Jesus quotes Mosaic Law from Leviticus 24:20. The Old Testament commandment was meant to moderate vengeance, prescribing that the punishment should not exceed the injury done. Jesus forbids even this proportionate retaliation. Rather, he redefines the term “neighbor” from a person who was traditionally held to be one’s countryman. Jesus extends his commandment to “love your neighbor” to include enemies and those who persecute “When someone strikes you on your right cheek, turn the other one to him as well.”
He concludes by contrasting the response expected from his disciples to the response customarily given (e.g. loving those who love you, greeting only one’s friends), asking: “Do not the pagans do the same?” The passage concludes with: “So be perfect, just as your heavenly Father is perfect.” Only in St. Matthew’s Gospel is the word “perfect” used. In St. Luke’s Gospel the word is “merciful.” In both cases, the Lord paraphrases the words of Leviticus 19:2, in which God speaks to Moses telling him that the people of Israel must strive to “Be holy, for I, the LORD, your God, am holy.”
CCC: Mt 5:42 2443; Mt 5:43-44 1933, 2844; Mt 5:44-45 2303, 2608; Mt 5:44 1825, 1968, 2262; Mt 5:45 2828; Mt 5:46-47 2054; Mt 5:47 1693; Mt 5:48 443, 1693, 1968, 2013, 2842
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Reflection:
“Be holy, for I, the LORD, your God, am holy.”
How could one not start a reflection on the words of sacred scripture given today by reiterating that instruction? God says it to Moses as a command to the Israelites, and it is refined by Jesus as he gives the same instruction to his disciples in the Gospel.
Indeed, much of sacred scripture is dedicated to telling us exactly what that phrase means. “Be holy, for I, the LORD, your God, am holy.” God tells Moses to instruct the people that they must forgive those who give injury. The idea that one must respond in kind to mistreatment is refuted, but limited to dealings only with those who are of the people. It is important for us to recognize this limitation in Mosaic Law (a Law which is used by our Jewish brothers and sisters, unmodified by the more complete definition provided by Jesus). In the eyes of these early Hebrews, they were told to remain united with the members of their faith community. The Law tells them that, if injury had been perceived within the community of faith, they are to reconcile. This same grace was not afforded to people of other races and nations under Mosaic Law.
This historical understanding makes what Christ tells us in the Gospel grow in importance. “So be perfect, just as your heavenly Father is perfect.” Jesus tells his disciples following a more complete explanation of that same Law (see also CCC 577-581). He reveals the Father’s will and intent more clearly, expanding the jurisdiction of the Law to include all mankind, including and perhaps even especially our enemies. We have come to accept this interpretation which we call “the Great Commandment,” but it is good at times to reflect on why Jesus found it necessary to repeat what was already codified in the Books of the Law and Prophets. We cannot help but be reminded once more of the words of St. Augustine who said: “The New Testament is concealed in the Old, and the Old Testament is revealed in the New.”
Interesting as the etymology of our understanding of the Great Commandment may be, we are drawn back to the first words of God to Moses and the last words of Jesus to his disciples. Be holy/perfect as our Heavenly Father is perfect in holiness. How can the Lord possibly expect us to achieve what we are called to? We are, after all, children of Eve, fallen and expelled, the product of sin. St. Paul reminds us that our original sinful nature was changed forever in Baptism. Our very bodies are now temples, God’s own creation in which the he resides! We have been given the tools to express God’s love with our actions, and the strength of the Holy Spirit dwelling within us, to do so in the face of insurmountable obstacles; so, no excuses.
Today we enjoy our extended stay in Ordinary Time, forestalling the discipline of Lent for a few more weeks. We pray that the strength given to us in the Holy Spirit will be allowed to express itself in our actions, and that we might be perceived to be Holy as our God is Holy.
Pax
[1] Catechism links are taken from the Homiletic Directory, Published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014
[2] The picture is “Transportation of the Ark of the Covenant Containing the Tablets of the Law” by Luigi Ademollo, 1816
[5] See NAB footnote on 1 Corinthians 3:21-23
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